malini apr jun 2007 ocr

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Vol. I No. 2 April-June 2007

I S H WA R A S H R A M T R U S TP lo t N o. R -5 , P oc ke t D , S ar it a V ih ar

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Malinialini ekfyuhkfyuhCONTENTSONTENTS

Editorial 2

laaikndh; 3

S h iv a S t ra s

Commentary by Ishwarswaroop Swami Lakshmanjoo 4

C o nv er s a ti o ns w i th S w am i L a ks h ma n jo o

Alice Christensen 24

I n t er n a ti o n al S e mi n a r o n K as h mi r S h ai v i sm

a t J a mm u : We l co m e A dd r es s

G e o rg e v. B a r sa l a a r 31

Ishwarswaroop: A Photo Featu re C e nt re S pr ea d

W hy I L o ve K as hm ir S ha iv is m

S h a i le n d ra G u l ha t i 38

T h e C o n ce p tu a l a n d Te x tu a l S o ur c es o f Tr i kaM o ti L al P an di t 41

J h f 'k oL rk s= kk o yh

O ; k [ ;k % b Z ' o jL o : i L o k e h y{ e . kt w 49

r ka f =k d f 'k ok }; ok n d k l ex z rk ok nh f pU ru v kS jv k/ kq fu d l an Hk ZMkW- ehjk jLrksxh 58

v k/ ;k fR ed v uq 'k kl u n k s ;q e O ; k[ ; k u d' e hj h i z o pu

Lokeh y{e.ktw 62

C a l en d er o f E ve n ts 64

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38

41

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W hy I L ove Ka sh mi r S ha iv is mT h e C o n ce p tu a l a n d Te x tu a l S o ur c es o f Tr i ka

C a l en d er o f E ve n ts

Shailendra Gulhati

M o ti L al P an di t

MkW- ehjk jLrksxh

Lokeh y{e.ktwv k/ ;k fR ed v uq 'k kl u n k ; qe O ; k[ ; ku d 'e h jh i o p u

gh

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a r k ed by d e e p f a i t h a n d d e v o ti o n a l f e r vo u r ; t h e c e l e br a t i on s o f I s h w ar s w ar o o pM S w a mi L a k s h m a nj o o ' s b i r th c e n te n a ry a r e n o w a p p ro a c h in g t h e i r c o n cl u s i on . O f t h ev ari ou s pr ogr am me s o rga ni zed b y th e Ish war A sh ram Tr us t d uri ng the y ea r- lo ng

c e le b ra t io n s, t h re e i nt e rn a ti o na l s em i na r s o n K a sh m ir S h ai v is m s e em e d to h a ve h a dt re me nd ou s i mp ac t o n t he a ud ie nc es , th e la st o f th em h av in g b ee n h el d at J am mu o n

M ar ch 1 7- 18 , 2 00 7. Wi th s om e o f t he to p s ch ol ar s i n t he fi el d m ak in g t he ir re sp ec ti vepresentations, the seminars not only gave expression to the immense reverence that peopleh a v e f o r Sw a m i ji a s t h e g r ea t e st m o d e r n- d a y e xp o n en t o f t h e n o n- d u a l Sh a i v a t ra d i t io n o fK a s hm i r, b u t a l s o p r o v ed h e l p f u l i n c r e at i n g a g r e a t e r a w ar e n e ss a b o ut i t s d i f f er e n t a s p ec t s .

A s w e a l l kn o w, S w am i ji a s a m a st e r of i t s s c ri p tu r al a s w e ll a s o r al t r ad i ti o ns d i re c te d a ll h i se ff or ts d ur in g h is l if e o n t hi s e ar th t ow ar ds m ak in g t he b a si c c on ce pt s o f n on -d ua l K as hm irS h ai v i sm c o mp r eh e ns i bl e f o r e v er y on e i n t h e w o rl d . F o r d e ca d es h e c o nt i nu o us l y

c o n t ri b u te d t o w a r ds t h i s e n d t h r o ug h h i s n u m er o u s d i s c ou r s es , l e c t u re s , t a l k s a n d e x e g et i c a lw r i t in g s i n H i n di , En g l i sh a n d h i s n a t i ve K as h m i ri , s h a ri n g h i s d e e p i n s i gh t s a n d e n c yc l o p ae d i c

k n o w le d g e of i t s t e n et s a n d do c t r in e s w i t h s c h o la r s a s w e l l as l a y m en . A s a r e su l t , to d a y th e r ei s a gr ow in g i nt er es t t hr ou gh ou t t he wo rl d i n s tu dy in g, an al yz in g a nd in te rp re ti ng w ha t

K as hm i ri S ha iv a ph il o so ph y h as t o sa y ab ou t b as ic e xi st en ti al q ue st io ns t ha t m en a ndw o m e n h a v e a s k e d t h r ou g h o ut t h e a g e s. T he p hi l o s o ph y , w i t h i t s e m p h as i s o n e x p l or i n g t h en a tu r e of r e al i ty a s c o ns c io u sn e ss s e em s t o b e p ar t ic u la r ly s u it e d to t h e m od e r n m a n' stemper and approach to things.

W r it i n g i n 1 9 8 9 , P a ul E d u a r d M u l l er - O rt e g a, e m i n e n t s c h o la r o f K a s h m i r i n o n - du a l S h a iv i s m ,s ay s t ha t th er e ha ve e vo l ve d th re e fo ci o f r es ea rc h o n t he t ra di ti on , i n t he r ec en tdecades: India, France, and Italy. To these may be added with certainty names of the U.S.,

G e r m a ny , Br i t a in a n d s e v er a l o t h e r c o u nt r i e s w h e re sc h o l ar s o f em i n e nc e ha v e b e e n

d e v o ti n g y e a rs o f st u d y a n d re s e ar c h t o t he t r ad i t i o n . M u ch o f t hi s h a s c o m e ab o u t d u e tot he r ol e th at S wa mi L ak sh ma nj oo p la ye d in i ts p ro pa ga ti on a nd p op ul ar iz at io n. I t i s,t h e re f o r e, of gr e a t s i g n if i c a nc e t h a t a u d io an d v i d e o c a s se t t es o f S w a mi j i ' s d i s c ou r s es o n

various Kashmir Shaiva texts were painstakingly prepared by the Universal Shaiva Fellowship( U . S .) a n d th e I sh w a r A s h ra m T r us t a n d re l e a se d du r i n g t h e s e m i na r s . T h e se e x po s i t i on s a r ebound to further enhance the understanding of these seminal texts of the tradition. It will bei m p o rt a n t t o n o t e th a t S w a mi j i d e l iv e r e d so m e o f t h es e d i s co u r s es d u r in g t h e v e ry l a s t y e a rs

o f h i s e a r th l y l i f e .

W h il e th e se c as s et t es a n d p u bl i ca t io n s w i ll b e gr e at l y h e lp fu l i s c ar r yi n g f o rw a rd t heg r e at l e g ac y t ha t S w a mi j i h as l e f t b e h in d , w e h a v e al s o r e as o n t o b e e nc o u ra g e d by t h e

p r o sp e c t o f t h e e s t ab l i s hm e n t o f a C h a i r d e v o te d t o S w a m i L a ks h m an j o o a t t h e p r o po s e dMata Vaishno Devi University. The announcement about the Chair was made in his inaugurala d dr e ss a t t h e s e mi n ar a t J a mm u b y th e Go v er n o r o f J am m u a n d K a sh m ir, L t. G en e ra l(Retd.) S.K. Sinha as the Chancellor of the university. We at Malini welcome this development

i n t h i s b i r th c e n te n a ry y e a r w h o l eh e a rt e d l y.

Jai Gurudev!ai Gurudev!

ekfyuh2 April-June 2007

editorial




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MALINI 3

laikndh;

g j h vk L F k k vk S j Hk f D r &H k k o u k l s e u k ; k t k j gk b Z ' oj L o : i L o k e h y{ e .k tw d k t Ue ' k r o k f "k Z d h le k j k sg

v c l ek Ir g ks us t k j gk gS A b Z' oj v kJ e V L V } kj k f d; s t ku s o ky s o "k Z H kj d s b u d k; Z ek sa e sa d'ehj 'kSo

xn'kZu ij vk;ksftr rhu varjkZ"Vh; laxksf " B ; k a t u & n; i j v i u k f o ' k s" k iz Hk ko N ksM+ pqdh gSA buesa ls vafrexks"Bh dk vk;kst u] 1 7& 18 e kp Z] 200 7 dks tEew esa fd;k x;kA bu laxksf"B;ksa }kjk] ftuesa bl fo"k;&{ks= dsdqN 'kh"kZLFk fo}kuksa us vius vkys[k izLrqr fd,] d'ehjh v};oknh 'kSo ijai j k ds e g ku r e v k /k q fu d O ;k [ ;k r k ds :i esa Lokeh th ds izfr yksd & n ; d h v i kj l E ek u & H k ko u k d ks r k s v f H k O; f D r f e yh g h] l k Fk g h b l n ' k Zud s f of Hk Uu i {k ksa ds ckjs esa yksx k sa d h t k x: d rk e sa Hkh o`f) gqbZaA

t S lk f d l Hk h t k u rs g Sa] d ' eh j h v} ; o k n h ' k S o n ' k Z u d h ' k kL =h ; vk S j ek Sf[kd nksuksa ijai j kv k sa d s v f /k d kj h K k rk ds :i esa Lokeh th vius HkkSf rd th ou e sa bls lHkh ds fy;s lqcks/k vkSj lqyHk cukus ds gsrq iwjh rjg lsi z ;R u 'k h y j g sA v usd n 'k dk sa r d fg anh] vaxzst+h rFkk ekr`Hkk"kk d'ehjh esa fn, x, vius O;k[;kuksa] ok rk Zv ks a o izopuksa vkSj fyf[kr Vhdkvksa& ok fr Zd kv ks a d s e k/ ;e l s o s b l f n' kk e sa f uj arj viuk ;ksx nk u n srs jgsA bl fo"k;

esa viuh xgjh varn Zf"V;ksa rFkk fo'kn Kku }kjk os lnk gh fo}kuksa rFkk lkeL;tuksa nksu ks a dk s y kHk kf Uo r d jr sjgsA bl h d s i f j. kk eL o: i b l n 'k Zu d k v fL rR o l ac U/ k h mu e wy Hk wr i z' uk sa ds mkj esa tks dqN dguk gS ftUgsaL=h vkSj iq#"k ;qxksa ls iwNrs vk, gSa] mlds v/;;u rFkk O;k[;k&fo'ys"k.k esa fo'oHkj ds fo}ku vf/kd #fpi zn f' kZ r d jus y xs gS aA i je lr d h izdf r d k p SrU; ds :i esa vUos" k. k d ju s i j ; g n 'k Zu t ks t +ksj nsrk vk;k gSog vkt ds euq"; ds LoHkko vkSj izd f r d s f o' ks "k : i l s v uq dw y gSA

d ' eh j h v } ; ' k So n ' kZ u d s i z [k j i f 'p e h f o }k u ] i k W y , n qvknksZ E;wyj&vkWrsZxk bl fo"k; esa 1989 esa fy[krs gq,dgrs gSa fd bl ijaijk ij vuqla/ kku ds rhu f o'ks"k dsanz foxr dqN n'kdksa esa mHkjdj lkeus vk, gSaA ;sgSa&Hkkjr] bVyh rFkk kalA buesa fcuk fdlh la' k ; ds v e j hd k ] f c z V su v kS j t eZu h rF k v U; db Z n s' kk sa d s u ke H kh tksM+s tk ldrs gSa tgka iz[ ;k r f o}k u b l i ja ijk ds v /; ;u d ks f y, v ius t ho u ds v us d o "k Z l ef iZr dj jgs

gSaA dguk gksxk fd bl n'kZu&ijai j k ds i z lk j r Fk k y ksd f iz ; rk d h o ` f) e s a L o ke h y {e . kt w d k f o 'k s"k ;ksxnkujgk gSA bl nf "V l s d 'e hj ' kS o n' kZu ds f of HkUu xzaFkksa ij Lokeh th ds O;k[;kuksa ds vejhdk ds ;wfuolZy 'kSoQSyksf ' ki v kS j b Z' oj vk Je V L V } kj k Je iw oZd rS;kj fd, n`'; rFkk JO; dSlsVksa ds foekspu dks Hkh egoiw.kZe k uk t k l dr k g SA ; s O ; k[ ; k, a f u 'p ; l s b l n 'k Z u& i jai jk ds e w y xzaFkksa dks le>us esa lgk;d fl) gks ldrhgSaA b l c kr d h vk sj Hkh ;ku nsuk vko';d gS fd buesa ls dqN O;k[;ku Lokeh th us vius HkkSfrd thou dsvaf re o "k ksZa esa fn, FksA

; s d S ls V L o k eh th }k j k N k sM +h x bZ e gk u o Sp kf jd / kj ks gj d ks v kx s y s t ku s e sa gekjs fy, fo'ks"k :i ls lgk;d gksldrs gSaA lkFk gh ;g ckr Hkh dkQh mRlkgtud gS fd izLrkfor ekrk oS".kksa nsoh fo'ofo|ky; esa Lokehy {e .k tw d ks l ef iZ r , d fo 'k s" k i h B d h L Fk k i u k dh t k jg h g SA b l ck r d h ?k ks" k .k k tE e w d h l axks"Bh esa viusmn~? kk Vu H kk "k .k ds n kSjku ys- t u j y v od k ' k& i zkIr ,l-ds- f l Ug k us d h tk s f d bl f o' o f o| k y; d s d q yi f r gSaA ^ ek f yu h * d h vk sj ls ge Lokeh th dh tUe'krokf"kZd h d s v ol j i j b l c kr d k i wj s n; ls L ok xr d jr sgSaA

Tk; xq#nso!

April-June 2007




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with commentary by

Ishwarswaroop

Swami Lakshmanjoo

First AwakeningSt r as 2 . 1 2 . 09

n t he s ec o nd aw a ke ni ng o f th e iv a S t ra s, theIa ut ho r e x pl a in s t he s e co n d m e an s o f aw a ke ni ng , T h e fi r s t s u t ra i s t he e x p l an a t i on o f m a n tr a :1called ktopya. The energy with which ktopya

i s c on ce rn ed i s no t o rd in ar y e ne rg y. T hi s e ne rg y i s 2.1.the expansion, the commentary, of mantra vrya, t h eM in d i s m an tr a.commentary of I -consciousness.

A t t he e n d o f t h e fi r s t a wa ke n in g , t h e au t ho r I n t h is s t ra , t h er e a r e t wo u n d er s t a nd i n gs o f i n t ro d u c e d m a nt r a vrya because he wanted the ideat h e m i n d a n d b o t h a r e d i v i n e . T h e f i r s tto b e f ul ly rev ea le d a nd e xp la ine d i n th e s ec on du nd er st an di ng i s t ha t t he m in d i s t he t ho ug ht o f aawakening. To illuminate the actual state of mantras a c re d w o r d. T h e s e c o n d u n d er s t an d i ng i s t h at m i n dvrya, t he a ut ho r f i r st e x p l ai n s t h e r e al i t y o f m an t ra ,i s t he t ho u gh t o f a s a cr ed a s pi ra n t w ho i s t re a di n g o na n d t h e n t h e p o w e r o f m a n t r a vrya.the sacredpath.

citta mantraitta mantra

ShivahivaSutrasutras

R ev ea le d to t he S ag e Va su gu pt a, t he S hi va S t ra s fo rm a s em in al t ex t o f

K as h mi r S h a iv i sm . S wa m ij i 's E n gl i sh r e n de r i ng o f t he S tr a s un f ol d s th e ir

i n n er s e c r et s a n d my s te r ie s , h el p in g u s t o f a th o m t he o c e a n ic d e p th s o f t h ei r

meaning, aphorism by aphorism.





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T h e S a n s kr i t w o rd citta m ea n s " th e t ho u gh t f ro m t he i nt er n al w o rl d t o t he e x te r na l w o rl d .of a s acred word." This thought is s aid to b e the I t i s praava mantra w he n y o u c o me o ut f ro me xp o si ti on o f m an tr a. " Ma nt ra ," t he re fo re , m ea ns t h e i n te r n al w o r ld a n d t r av e l to t h e e x te r n al w o rl ds ac re d w or d. S ac re d w or d i s a ls o t he r is e of wo rl ds a n d t he n t rav e l ag a in f ro m t he e x te r na l w or l d t o t hea n d s e nt en c es i n t he i n te r na l m in d o f t he a s p ir a nt . i nt er na l w or ld . S o , i t i s s a id t ha t t hi s praava mantraThis is als o mantra becaus e this aspirant, like a i s t ru ly a ma nt ra , fo r t he w or d " ma nt ra " i s ma de u ps a c r ed w o r d, i s a b s o l ut el y p ur i f ie d i n s i de a n d o u t si d e . from man and tra. Man from the word mananaS o t he a sp ir ant 's m in d i s ma nt ra a nd a s ac re d w or d means "c aus es you to reside in your own Go da l s o i s m a n t r a . consciousness." Tra fr om t he wo rd tra means

2" pr ot ec ts y ou f ro m a ll t he e vi ls o f t he w or Jd ." S oT he a ut ho r n ow e xp la in s t hi s s t ra i n t he sew h e n y o u f o c u s y o u r m i n d t o w a r d s G o dt wo w ay s. T he w or ld mi nd do es n ot m ea n w ha t w ec o n s c io u s ne s s , y o u a r e p ro t ec t e d f r om a l l t h e ho r r o rso r d in a r i ly u n d e r s ta n d b y t h e w o r ld " m in d ." H e re , t h eo f th e wo r ld . H er e, t hi s i s t he m ea ni ng o f t he w or dw o rd m in d m ea n s " th at b y w hi c h y o u b e co m e aw a re"mantra."o f s u pr em e c on sc io us ne ss . " S o t hi s m in d i s s a id t o b e

t ha t b y wh ic h yo ur s el f is e xp o se d i n i ts f ul ln es s . I t i s N ow t hi s e x po s i ti o n o f m an tr a i s e x pl a in ed i nvimaraI c ons ciousnessthought in two ways: in a no t he r w ay. B e ca us e th e m in d o f th is y o gi i s a lw ay sprsda mantra and in praava mantra. Prsda p u ri fi e d a n d n ev e r t hi nk s a b su rd t ho u gh ts , t hi n ki ngmantra i s " th e m a nt ra o f ex te r na l f l ow. " Praava o n ly d i vi n e th o ug h t s a n d b e i ng f o c us e d t ow a r ds G o dmantra i s " t he m a n t ra o f e x t e rn a l a n d i n te r n al f l o w." c o ns c i ou s ne s s, i t i s m a nt r a. W ha te ve r c o me s i n to t he

I t i s t he i nt er n al f l ow i n t he e x te r na l w o rl d a n d t he m in d o f th is y og i i s d iv in e. S o, a ll o f hi s t ho ug ht s a reexternal flowinthe internal world. d i v i n e a n d h e n c e ,h i s t h o u g h t i s a l s o m a n t r a .O p ad mn i o Praava i s t h e m a nt r a w h er e b o t h ma n t ra s -

O n a ma i v y athe mantra aha and mantra m a - ha - a - ar i s e . W h ens v ac c ha n da b h ai r av ya n a ma the mantra aha a ri s es , i t i s e xt er na l, a nd w he n m a-

ha -a a ri ses , it is i nter nal . W hen aha o ccurs, it isT he s e s e nt en c es a re c ol l ec t io n s o f s ac re dc om in g o ut f ro m y ou r s up re me G o d c on s ci ou sn es s

w o rd s . C o ll e ct i on s o f s ac re d w o rd s a re no t m a nt ra s ,a n d m ov i ng to o b je c ti ve Go d c o ns c i ou s ne s s. T hi s i sb ut jus t a w as te of time fo r the as pi ra nt. I n a re alt rav el in g to o bj ec ti ve G o d c on sc io us ne ss , n ot t hes en se, the se t wo -the a s pi ra nt 's mi nd a nd a s ac re do b je c ti ve w o r ld . W he n y o u r i se f r om o b je c ti ve G o dw o rd e x pe r ie nc e d a s prsda mantra and/or praavac o n s c io u s ne s s t o y o ur s u b je c t iv e G o d c o n s c io u s ne s s ,mantra are mantras.t ha t i s t he r is e o f th e ma nt ra ma-ha-a. S o in b o th

ways, these are the states of praava. T h e S a r v aj no t t a ra a l s o e x p la i n s t h is i n t hesame way.Prsda, o n t i le o th er h an d , i s t he s ta te o f th e

T h os e m an n tr a s w hi c h ar e re c it ed w i th t he l i p s a n ds a c re d w o rd sau. I t i s o nl y e xt er na l. I t i s r is in g f ro mw i th t he m i nd a re n ot r e al ly m a nt ra s . Devatas andi ns id e to o ut si de . T hi s i s a ls o r is ing. I t i s no t f al li ngGandhar vas, a ll th es e gre at s ou ls , h av e d el ud edw he n y ou m ov e f ro m i n si d e to t he o u ts i de w o rl d , i t i st h e ms e l v es i n t h in k i ng t h a t t h es e a r e a c t ua l ly m a n t r as .

a k in d o f r i s e. B ut i t i s t he su p re me r i s e w he n y o u r i s e A n d a d d it i o na l ly , t h ey a r e f i l l e d w i t h t r em e n d ou s p r i dei n c oming o ut a nd when yo u r is e in g oi ng i n. And t h in k i ng t h a t t h ey a r e v e rb a l ly r e c it i n g t h e n am e o f t h i s i s t h e r i s e o f praava mantra. W h e n y o u o n l y r i s e God.

( S a rv a j n o t ta r a 1 6 - 1 7 )i n o n e w a y ,t h a t i s t h e r i s e o f prsda mantra.S o in b oth ways, this is the s tate o f citta T ho se s o- ca ll ed m an tr as a re n ot a ct ua lly

( th ou gh t) . I t i s s ai d t o b e m an tr a b ec au se i t i s s ec re t m a nt r a s. M a n tr a i s d i vi n i ty i n t h e m i n d o f th e y o g i o r

(gupta ) . I t is no t w ri tte n, it l ive s i n a s ecret wo rl d. t he f lo w o f su b je c ti ve Go d c o ns c i ou s ne s s t ow a rd sW he n y o u r ec i te th is m a nt ra , y o u a re no t r ec i ti ng i t o b je c ti ve G o d c o ns c i ou s ne s s o r t he s i mu l ta n eo u sw it h l i ps , b ut w it h c on sc io us ne ss . W he n y ou r ec it e f l ow o f s ub j ec ti ve Go d c on s ci o us ne ss to wa rd s

objective Go d cons ciousness , and the flow o fa n d y o u a r e aw a re o f t h e prsda mantra sau , o f i t so b j ec t iv e G o d c o n s c io u s ne s s t ow a r ds s u b je c t iv e G o do cc ur re nc e i n yo ur o wn s el f, yo u w il l un de rs ta ndconsciousness.t h at t h is w h ol e u n iv e r s e i s t h e e xp a n s io n o f y o u r s el f.

T hi s i s t he k in d o f r is e t ha t o c cu rs w he n y ou t rav el

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In the Ta n t ra S a d b h va, t hi s s ame thi ng is m ov e me n t, g i ve s r i s e t o t h e u n i on o f t h e w o r s hi p e da l s o e x p l a i n e d : and the worship er. Here, just b egin with s ome

T h e l if e o f al l m a nt r a s i s s o l e ly t h e e ne r gy o f G o d movement, any movement, and stop. Hold thec o ns c io u sn e ss . W he n t ha t e n e rg y i s a b s en t, a l l t h os e b e g i nn i ng p o i nt o f t ha t m ov e m en t w i t h a wa r en e s s.c ol le ct io ns o f wo rd s a re us el es s j us t l ike a m as s o f I n S ans kr it, thi s s ta te i s c al le d anusadhits. Byc l o u d s i n t h e r a i n l e s s a u t u m n s k y . h o l di n g t he v e r y b e gi n n in g o f t h a t m ov e me n t, t h e

( Ta n t r a S a d b h v a ) goal of uniting the seeker of God -c o n s c io u s ne s s w i t hthe God-c on sc io us ne ss h e s ee ks , t he sp ir it ua l

I n t h e rkahsaht Sstra, i t i s a l s o s a i d : a s p i ra n t w i t h t ha t t o w h ic h h e a s p i re s , t h e o n e w hoT h e o n e w h o r e ci t e s m a nt r a f o r t h e s a ke o f r e a li z i ng re ci te s ma nt ra w it h m an tr a d ev at , that Lord forG o d w i l l n e v e r a t t a i n t h e r e a l i t y o f G o d

w h o m t h e m a n t r a i s r e c i t e d ,i s a c h i e v e d .c o ns c io u sn e ss . T h er e i s o n ly o ne t hi n g t ha t a y o gim u s t m a i nt a i n a n d t h at i s a w ar e ne s s , a w ar e n es s o f t h eu n i on o f o b j ec t iv e G o d c o n s ci o u sn e s s w i t h s u b j e ct iv e I t i s s a i d i n r Tantrasadbhva:G o d c o n s ci o u sn e s s a n d , i n o n e d r iv i n g p u s h , t h e f l o w Ju st as when a vu ltu re, flying in the sky observes aof objective and su bjective God consciou sness. p ie ce of me at i n t ha t s ky an d i mm ed ia te ly, w it h

s p on ta n eo us e f fo r t, c a tc he s t ha t p i ec e o f m ea t , s o i nt h e s am e w ay t h e e 1e v a te d y o g di r e ct s h is mi nd toT hi s i s no t a f lo w, i t i s a p us h. I f yo u fo rc e it i nthat po int o f li ght (bindu pr aka) of Go d -t hi s w ay, w i th gr ea t v e lo c i ty, i t w i ll be ju s t l i ke a b a llconsciou sness.t hr ow n a ga in st a w al l. I t w il l c om e to y ou a ga in , a nd

O r j us t a s w he n t he a rc he r, p 1a ci ng a n a rr ow o n t he

b r i ng yo u b a c k t o s u b je c t iv e G o d - c o ns c i o u sn e s s. O n s tr in g of a b ow a nd t he n p ul li ng b ac k o n t ha t a rr owt h e o t h er h a nd , i f yo u d r iv e i t s l o wl y f r om s u b je c t iv e a nd l et ti ng i t g o, w he re i t f li es s wi ft ly, s tr ik in g th eG o d - c on s c i o us n e s s t o o b j ec t iv e G o d - c o ns c i o u sn e s s, p o in t a t w hi ch i t w as a im ed . I t i s i n t hi s s a me w ay, O

D ev i, t he s up re me l ig ht o f G o d C on s ci ou sn es si t w i ll en d i n o b je c ti ve G o d -c o ns c i ou s ne s s a n d t ha t3 (pr aka) i s a t t a i n e d b y j u s t o n e t h r u s t o f a w a r e n e s s .i s t h e s t a te o f prsda . W he n y ou p us h it w it h g re at

-v e l o c it y, i t w i l l t r av e l t o o b j ec t iv e G o d c o n s c io u s ne s sI f th e yo g i s n ot s uc ce ss fu l in o ne p us h, h eand then ag ain return to your subjective Go d-

4 w i l l n o t b e s u c c e s s f u l a t a l l . I t m u s t b e a t t a i n e d i n o n econsciousness.thrust of awareness.

T h i s i s n a r r a t e d i n Spanda i n t h i s v e r s e :I n s o m e o t h e r p l a c e , i t i s a l s o s a i d :Becau se these words are digested along with the mind

o f t he as p ir a nt , t he y a re s ai d t o b e , a l on g w i th th e I n i t s t r ue s en s e , t he kn ow l e dg e o f a wa re n es s i s t he

d i v i n i t y o f t h e y o g , o n e w i t h d i v i n e G o d - state of mantra.consciou sness.(S p a n d a K r ik a 2 .2 ) T h e e x p la n a ti o n o f t h is stra is that your

effo rt mus t no t b e art ifi ci al ( akita). It mus t be2.2 // a b s o l ut e ly na t ur a l , f i l l ed w i t h i n te n s e d e s i re an d

( Fo r s uc h a yo g ) f er v en t l o ng i ng , a n d o r ig i na t in g f ro m t he ce nt er o fp a u se l es s e ff o rt b r in g s ab o u t h i s at t a in m en t o f yo ur he ar t. B y tha t fo rc e, t hi s g re at yo gi d ire ct s h is

m i n d t o t h a t p o i n t o f s u p r e m e G o d- consciousness.G o d - c o ns c i ou s ne s s.

T h i s i s n a r r a t e d i n Spanda i n t h i s v e r s e :T hi s y o g 's a t ta i nm en t o f G o d-consciousnessT h e y o g m u s t f i r s t p o s s e s s s u c h a d e te r m in e d l o n gi n gi s r ea li ze d by h is c on ti nu ed e ff or t. H is e ffo rt m us t b e

t ha t i t w il l l ea d t o t he r es o lu ti on , " I w il l s it u nt il 1p aus el es s effo rt (prayatna). That is sdhaka, the a t t ai n t h e s t a te o f G o d - c on s c i o us n e s s o r I w i ll l e av em e a n s f o r a t t a i n i n g G o d-consciousness.

my bo dy. " T he ef for t mus t b e f il le d w ith suc hd e t er m i na t i on . I t m u s t n o t b e p a s s iv e e f fo r t , i t m u s t b e

T he ma nt ra a nd i ts a pp li ca ti on , w hi ch wa s a ct iv e e ffo rt. Th at ac tiv e e ffor t i ts el f i s G od -5 consciou sness.e x pl a in ed i n t he F i rs t Aw a ke ni n g o f th is s c ri p tu re

( S pa n da K ri k 2 . 6)a nd whic h is c ar rie d o ut at the v ery st ar t o f any

prayatna sdhakar ay a t n a s d h aka





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N o w t h e Tantrasadbhva explains further:F or s u ch a g re a t y o g , t he m a nt ra , u ni ve r sa l I ,a n d t he sp l en d or o f t ha t u ni ve r sa l I is e x pl a in e d i nt h i s n e x t stra . That D ivine Mother, who is filled with

s u p re m e l i gh t , h a s p e r va d e d t h e w ho l e u n iv e r s e u p t obrahmaloka. O h dev i, j us t a s a ll l et te rs a re fo un d i nt he f ir st l et te r, t he l et te r "a, " i n t he sa me way, t hewhole universe isfoundinthatDivine Mother.T he s e cr et e ss en ce o f ma nt ra i s es t ab li sh me nt i n

t h e b o d y o f t h e k n ow l ed g e o f o n en e ss . N ow I w il l e xp la in to y ou s om e v ery e ss en ti alc ha ra cte ri st ic s o f t hi s D iv in e M ot he r. S he is

H e r e , k n o w l e d g e m e a n s t h e s u p r e m e s u pr em e , s u bt l e, n o t l i mi te d t o a ny p a rt i cu l ar s c ho o l6k no wl ed ge o f o ne ne ss . I t i s, i n t he r ea l s en se , t he o f p hi l os o phy o r r el i gi o n. T h is D iv i ne M o th er,

7called Kualin, is place d in the center of thes u p re m e G o d w ho i s t h e f o rm a t io n o f th e c o l l ec t i o nh e a r t. " T h e re y o u w i l l f i n d t h at D i vi n e M o t he r, j u s to f a ll so un ds . I t i s f ro m t hi s p o in t t ha t a ll s ou nd s a rel i ke a s e r p e n t i n t h e sl e e p i ng s t a te . O h P r v a ti , t h e recre ated and s tored. S o, in ano ther s ens e, it is thes h e r e s t s i n d e e p s l e e p , n o t p e r c e i v i n g a n y t h i n g o t h e rs ta te o f G o d- co ns ci ou sn es s t ha t i s o ne w it h t he 9t ha n h e r o wn s e l f i n a p l ac e c a ll e d mldhra by our

universe andfilledwith supreme I-consciousness. masters.

T hi s i s t he es s en ce o f al l ma nt ra s. B y th e I n a dd it io n, t hi s g odd es s, p la ce s i n he r b o dy

wo rd s "e ss ence of al l ma nt ras " i s no t me ant the t he mo o n (candra ) , f ir e (agni) , th e s un (ravi) , a l l t hema nt ra s s uc h as o nama ivya, o na mo s t a r s ( n a k a t r a) and all the fourteen worldsbhagavate vsudevya, e tc . T he se m ant ra s a re no t (bluvanni caturdaa) and s till she is abs olutelym a nt ra s i n t he r ea l s en s e. M a nt ra , i n t he r ea l s en s e, u n a w a r e t h a t t h i s i s h a p p e n i n g i n h e r o w n n a t u r e .i s t ha t s up re me I-c on sc io us ne ss . T hi s i s t he s ec re ta b o u t m a n t r a s . B ut h ow t o aw ake n h er ? H e n ow e xp la in s h ow t hi s i s

done.T h i s i s a l s o q u o t e d i n r Tantrasadbhva Tantra. T hi s g o dd es s c an no t b e aw ake ne d w it h f or ce . S he

A ll l e t te r s a re a c t ua l ly o n e w i th m a nt r a a n d t ho s e c an o nly be aw ake ne d by (nda) supreme I- mantras are one with mother, the energy of Lord iva, c o ns c io u sn e s s f i ll e d w i th s u pr em e a wa re n es s . Toa n d t h a t m o t h e r i s o n e w i t h L o r d i v a h i m s e l f . aw ake n h er, t he y og ha s t o c hu rn h is p o in t o f on e-

p o in te dn es s i n t he h ea rt , w it ho ut b re a k, a ga in a nd

again.Ev en t ho ug h t hi s e xp la na ti on i s s ec re t a ndc an 't b e e xp os ed o r e xpl ai ne d, i t is reve al ed i n theHe must churn it by ins erting sp arks o fTa n t ra s a d b h v a s t ra in this way. This is s aid by

aw are ne ss , o ne a fte r a no the r, a ga in a nd a ga in , i nL o r d i v a t o Prvat:u nb ro ke n c o nt i nu a ti o n. T he p ro c e ss i s t o i n se r t o neOh Prvati, there are those who are not maintainings pa rk o f aw ar en es s. L et t ha t o ne s p ar k f ad e. Ag ai n,t he d i s ci p li n e as t a ug h t i n t he s c r ip t ur es w h o d o n o t

b e li ev e t ha t o ur m a st er i s o n e w i th L o rd iv a , T h ey i ns er t f re sh aw ar en es s. L et t ha t s pa rk f ad e. Ag ai n,a re c ro o ke d , a tt ac he d t o w or ld ly p le as ur es a nd a re i ns e rt f re s h aw a re ne ss . T hi s p ro c es s m us t b en o t d o i n g a ny s p i r it u a l p r a ct i c e . B e c a us e o f t he s e c o n t i n u e d o v e r a n d o v e r a g a i n i n c o n t i n u i t y .m is d e ed s I h av e ex t ra c te d t he s pl e nd o r f ro m t he i rmantras. When that splendor is removed , thes e

T h e n , t h e b o d y o f e n e r g y , w h i c h i sm an tr as b e co me u s el es s. Fo r h im w ho w ou ld w ie ldt h es e ma n t ra s , t h ey ar e a s g o o d a s l e t te r s . T h ey h av e e s ta b li s he d i n t he b o dy o f t he D iv i ne M ot he r,n o v a lu e . Yo u m us t h av e fa i th th at t he m as te r i s o n e kualin, i s c hu rn ed b y t hi s aw ar en es s . B ec au se of w it h L or d iv a. Yo u m us t m ai nt ai n d is c ip li ne a n d this churning, this yog will initially experience very

c ha ra ct er. Yo u m us t n ot b e g iv en t o a tt ac hm en t o r i nte ns e li gh ts s ee mi ng to c om e fr om a ll s id es .w or ld ly p le a su re s. W he n y ou l iv e in t hi s w ay, t he nB ec au se o f t he se l ig ht s a nd t ha t (nda ) s up re me Iy ou r m an tr a w il l b e fi ll ed w it h sp le nd or a nd w il lc o ns c io u sn es s f i ll e d w i th s up re me aw a re ne s s, t hi sremainsu ccessfu l.kualin r i s e s .I n t h e b o d y o f t h a t kualin, the yog

2.3. vidyarrasatt mantrarahasyam //.3. vidyarrasatt mantrarahasyam //





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1 0finds bindu. This bindu, w hi ch is r es id in g i n t he i mme dia tely c ome s ou t fro m hi s i nte rn al s ta tebody of the Divine Mother kualin, has four b e c a u s e h e c a n n o t t o l e r a t e t h e j o y h e i s

1 1projectionsradiating fromitscenter. e x p e ri e nc i n g, w hi c h i s t h e c r e at i o n o f t h at n e c ta r.t h er e t h e D i v in e M o t he r i s c a l l e d tripath becauses h e t a ke s t h e f o rm a t io n o f th e t h re e c e n te r s . A ndThe fi rs t pro je cti on is tha t o f s ub jec tiv et h en a g a i n t h e t hr e e c e nt e rs , t h e s u bj e c ti v e c en t er,awareness . The second pro jection is co gnitivet h e o b j ec t iv e c e nt e r a n d t he c o g ni t iv e c e nt er , r i s e .a w a r e n e s s . T h e t h i r d p r o j e c t i o n i s o b j e c t i v eAn d w he n a ll t he se t hr ee c en te rs a g ai n r is e fr om

aw ar en es s. An d t he f ou rt h pr oj ec ti on i s d ig es tiv e kualin, the energy of kualin called r au d r a kt iawareness.b ec au se i t i s th at e ne rg y t ha t p ut s o bs ta cl es i n t heway in the journey of final liberation.Subjective awareness is awareness of the state

o f knower (pramt) . Aw ar en es s o f t he s ta te o f The yog m us t r et ur n i n si d e a g ai n a n d a g ai n .k n o w l e d g e i s c o g n i t i v e a w a r e n e s s ( pram a ).

H e m us t n ot t hi nk t ha t h e h a s l o s t a ny th in g. H e n e edAw a re ne s s o f th e st a te o f th e kn ow n i s o b je c ti ven ot w a it f or t he m a st er 's d i re c ti o n. B e c au s e th e w ayawareness( prameya). These three kinds of awarenesso f l i b er a t io n (moka) i s s to pp e d, h e mu s t c o nt i nu e toris e from that center o f that Divine Mo therreturn inside again and again and maintainkualin.awarenessof thatoneness.

T he f ou r th p ro j ec t io n i s k no wn a s d i ge s ti ve

T hen ag ai n s he (ambik) takes the form o faw a re ne s s. T hi s i s t ha t p ro j ec t io n w he re s u bj ec t iv e, 1 2the half - m o o n, w h ic h i s h a l f i ns i d e a n d h a l f o u ts i d e .c o g n it iv e a n d o b j ec t iv e p r o je c t io n s a r e d i g e st e d i nA nd s o , e ve n i f t ha t s u pr em e D iv i ne M o th er i s o n lys u c h a w ay t h at t h ey a r e no t d i f fe r en t i at e d o n e fr o mo n e, y e t s h e ta ke s t h es e t hr e e f o rm a t io n s , o n e fo r t h et h e o t h er . I n t h e p r o je c t io n o f d i g es t iv e aw a r en e s s,inferior yog, one for the yog who wants toa l l t he s e p ro j e c ti o n s a r e on e w i th o u t d i s t in c t io n . I nexperience enjoyment and one for the superior yog .S an sk ri t, t hi s d ig es tiv e p ro je ct io n i s c al le d pramiti

bhva, the digestive state of thought.B y v i r tu e o f t h es e e n e rg i e s o f t h e D iv i n e

Mother kualin, n i ne c l a ss e s o f l e tt e rs h av e r i s en .O De vi n ow y o u h av e t o s i mu l ta ne o us ly pu tT he fi rs t i s th e cl as s o f le tte rs fr om a to visargat he c hu rn er a nd t ha t w hi ch i s t o b e c hu rn ed i n t ha t(avarga ) . T he n ex t i s t he c la ss o f l et te rs a ss o ci ate dbody of kualin. By doing that, kualin, the

with ka (kavarga ) . T he thi rd i s t he cl as s o f le tte rsD iv in e M ot he r, r is es i n a s tr ai gh t l in e. H er e s he i s a s s o c i a te d w i t h ca (cavarga ) . T he f ou r th i s t he c l as sc a l l e d jy e h akt i b e c a u s e s h e i s a b s o l u t e l yo f l e t te r s a s s o c i a te d w i t h a (avarga ) . T h e f i f th i s t hee st ab li sh ed b et we en t he se t wo p o in ts , t he p o in t o f c l a s s o f l e t te r s a s s o c i at e d w i t h ta (tavarga ) . T h e s i x thsubjectivity (pramt) a nd t he p o in t o f o bj ec tiv it yi s the c l as s o f l et te rs a ss oc ia te d w it h ya (yavarga ).(prameya).T he e ig h th i s t he c la s s o f le t te r s a s so c i at ed w i th a(avarga ) . An d t he ni nt h i s t he cl a ss a s s o ci a te d w i thThen, when thes e two po ints (bindu) ofka (kavarga ) . A l l t h es e c l as s e s o f l e tt e rs h av e ri s e ns u bj ec t iv e aw a re ne s s a n d c o g ni t iv e aw a re ne s s a refrom that Divine Mother kualin.a l s o a g i t at e d b y t h e p r o c es s o f c o n ti n ua l c h ur n i ng ,

that kualin g iv e s r i s e to r e a l p ur e s u pr e me s e m e nT h er e a re f iv e s a c re d s t a te s o f t he s e l f th a ta nd t ha t s em en r is es fr om b ot to m to to p i n t he fo rm

r i s e fr o m t h is kualin and they are the five mouthsof kualin. That kualin i s k no wn a s t he D iv in eo f Lo r d i va : i n a , t a tp u ru a, a g ho ra , v ma d ev a andMother Rekhin. Here you won't find either the

1 3sadyajta. T he se m ou th s h av e a pp ea re d f ro m t hi ssubjective or the objective projection because thesekualin, s o Lord iva c an spe ak to the public,a r e b o t h di l u te d i n t h e o n en e s s o f t ha t s u p re m e b l i s sh e l pi n g th e m a n d , b y i ll u mi n a t in g t ha t w hi c h i s t o b eresulting from the rise of supreme semen.

1 4known, teach them.At t hi s p o in t, w he n t hi s s em en r is e s, t hi s yog





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A ll ma n tr a s g e t t he i r l i fe fr om t he Di vi ne Mo t he rTwelv e vowe ls a ls o ri se fro m this D iv inekualin. She is the center of all mantras.Mother kualin a n d f if ty l e tt er s a l s o r i s e f ro m t he

( S pa n da K ri k 2 . 1)s a me M o th er. A nd n ow c o ns i de r t he t hr ee k i nd s o f s p e e c h :s u p r e m e ,m e d i u m a n d i n f e r i o r .

Although the strength (vrya) o f t he ma n t rai s b ro ug ht i nto e xi ste nc e by m ed it at in g o n t heThe supreme speech is the supreme sound,s u pr em e h ea r t o f I- c on s c io u sn es s , n ow a n d t he n, b yc a l l e d payant . The throat is the center of the opposite will of Lord iva, the will of concealing

madhyam s p ee c h a n d t he t on gu e i s t he c e nt er o f (tirodhna) h i s n a t ur e, s o m e u n fo r t un a te m e n d o n o tvaikhar speech.r ea li ze th is I -c on sc io us ne ss a nd , o n t he co nt ra ry,

1 6s a ti s fy th ei r m in d s w i th l im it ed y o gi c po we r s. T hi sW he n s om eth in g i s to b e s ai d, i t i s f ir st to b enext stra explains what will happ en to thes etaken from one's heart. In the heart, there is nounfortunate yogis.d iffere nt ia ti on o f letter s o r wo rd s; there i s o nly

c o n s c io u s ne s s . T h er e is s o m e fo r ce o f w ha t i s t o o c c u ri n t he n ex t m om en t. S o i n h ea rt , i t i s j us t o ne p o in t,one atom (ekava), and that is called payant

W h en a y o g 's m i n d i s s a ti s f ie d w i th t h e e x pa n si v espeech (vk). The next speech (vk) is c alledb o d y o f i ll u s i o n, t h en h e f a l l s i n t he w o r l d o fm a dh ya m v k. I t i s c en te re d i n t he t hr oa t. An d th e

third vk i s c a ll ed vaikhar, and it is centered in the d i f f e re n t i at e d p e r c e p t i o ns a n d h i s k n o w l e dg e o f

t o n g u e . I t e x i s t s w h e n y o u s p e a k w o r d s . b e in g i s ju st l ike t ha t o f or di na ry l iv in g b e in gs .

A ll th e se s ou n ds a pp e ar i n t he to ng u e. S o , t hi s H er e, t he S a n sk ri t w or d garbhe m ea ns t ha tw ho l e u ni ve r se r e s id e s o n s o un d . T h is i s t he p r o ce s s e x p a ns i ve b o d y o f t he e ne r gy o f i l l us i o n . T h a t i sof sou nd and that s ou nd is carried form that mahmy, t he gr e at i l lu s iv e e ne r gy of Lo r d iv a .s o u n d l e s s c e n t e r kualin.

T he b o d y o f i ll u si o n t ha t i s b e in g re fe r re d t o a re t hel i m it e d y o g c p o we r s ( e .g., c r e at i ng d i v i n e i n ce n s e o r

So, the supreme energy of supreme speech is t h e m a te r i al i z a ti o n o f s a c re d a s h t o g i ve to d i s c i pl e s ,t h e s ou r ce o f a l l s p e ec h . T h is i s w hy a l l t he s e l e tt e rs w a l ki n g o n w a te r, f l yi n g i n a i r, e t c .) . A ll t h e s e p ow e rse m er g e f ro m t h e s u p re m e c e n te r o f th a t e n er g y o f a r e e xi s t i ng i n t h e s ph e re o f my. W he n th e y og God-c on s ci ou sn es s , t he D iv in e M ot he r. An d a ll e xh ib it s t he wo rl d o f li mi te d p owe rs a nd h is m in dm ant ra s th at a re re ci te d by s pi ri tu al a sp ir an ts

b e co m es s a ti s fi e d a n d d o es n o t m ov e a he a d, t he n f or(sdhakas) g et thei r s treng th (vrya) and splendor h im , h is k no wl ed ge o f B ei ng is l ike t he w or ld o ffrom that supreme dev of God-consciousness, d re am s; i t i s n ot k no wl ed ge a t a ll . H is k no wl ed ge i skualin. This is why it is s aid that mtk and j u st t he s am e a s t he kn ow l ed g e h el d b y o r di n ar y1 5mlin both rise fromthis kualin. w o r ld l y p e o p le . A nd s o , l i ke o r di n a ry l iv i n g b e i ng s ,

h e f a l l s a n d i s e s t a b l i s h e d i n t h e w o r l d o f Because the i va S tr as are actually the most d i f f e r e n t i a t i o n w i t h v a r i o u s p e r c e p t i o n s a n d

s ec ret a nd es sent ia l tho ugh ts o f Lo rd iva, in thoughts.e x p la i n in g t h em w e h av e r e fe r re d t o s o m a ny tantras.Yo u s ho ul d n ot b e w or ri ed a bo ut o ur g iv in g s o m any T h i s i s a l s o s a i d i n P t a j al i ' s Yo g a D a r a n a,r efe re nc es . An d i f y o u s ti ll d o n ot u nd er st an d w ha t T h o s e l i gh t s i n t h e c e nt e r o f t h e e ye b r ow s a n d d i vi n ekualin a c t ua l ly i s, e v en t h ou g h w e h av e g i ve n s o s oun ds in the ce nte r o f h ea rt are ob st ac le s for

m a ny r e fe r en c es t o a i d y o u r u n d er s t a nd i n g, t h en y o u samdhi .s h o u l d t a k e h o l d o f t h e f e e t o f y o u r m a s t e r . ( Yo g a S tr a 3 . 37 )

T hi s m e an i ng of th e stra is narrated in T he ex pe ri en ce s t ha t c om e i n f ro nt o f th isSpanda i n t h i s v e r s e , yog are called samdhau upasarga, obstacles to

attaining real samdhi. T he se a re o b st ac le s fo r t ha t

2.4. garbhe cittavikaso'viia vidysvapna.4. garbhe cittavikaso'viia vidysvapna





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of khecar .yo gi. For worldly men, on the o ther hand, theyap pe ar a s g re at p owe rs a nd t hey app re ci ate th es e

This state, des cribed ab ove, is not realpowers. They say the yog who possesses these powersk h e ca r m u d r . I t s ho ul d b e avo id ed . W ha t i s re ali s a r ea l p er s on , a r ea l yo g . T hey a pp l au d h im , s ay i ngk h e ca r m u d r?t h a t h e b e s t o w s t h e s e p o w e r s o n h i s d e v o t e e s .

W h en y o u a r e t r ea d i ng t he w ay o f to t a l i tyT h i s i s n a r r a t e d i n S p a n d a K r i k i n t h i s v e r s e :(kulamrgea) , y o u m us t s e e th e to t al i ty i n a p i ec e o fAs s o on as spanda i s m ed it ate d up on , the yo g

p e r ce i ve s s o m e d i vi n e l i g ht e m a na t i n g b e t we e n t h e the totality. Take one part of the universe and see thee ye b ro ws , h e he a rs d iv i ne s o un d r es o na t in g in t he w ho l e un iv e rs e e xi s ti ng t he re . T ha t i s t he w ay o f

h ea rt , d iv in e fo rm ap pe ar s i n h is s ig ht a nd d iv in e to ta li ty, S o, j us t a s i ts s ai d i n th e Ta nt ra sa db h va ,t a s te i s e x p e r ie n c e d o n h i s t o ng u e . T h e s e a r e a l l j u s t this k he ca r m ud r i s b e c o mi n g o ne w i t h s up r em ea d i st u rb a nc e i n t he s t at e o f re a l b ei n g a n d a re t o b e

consciousness.a v o i d e d b y t h o s e y o g s w h o w i s h t o b e c o m e f o r t u n a t e( S pa n da K ri k 3 . 10 )

Yo u m u st u n d er s t a nd t h at e v er y th i ng i s f i l l edwith completion. If only one individual being isThen what happens to this yog who putst he re , y ou m us t u n de r st a nd a n d y o u m us t f ee l t ha t i nt he s e l i mi te d p ow er s a s id e, e ve n t ho u gh th ey hav ethat one individual being all individuals exist.app eared to him, and who holds in his mind the

supreme state of I-consciousness?

Ta ke , f or e x am pl e, o ne g r ai n o f r i ce . S e e t hep o we r t ha t e x is t s i n t ha t g r ai n o f r i ce . T hi s o n e g r ai no f r ic e h as t he p ow er o f p ro d uc in g n ot o nl y ah un dr ed p la nt s b ut t ho us a nd s, m il li on s, b il li on s o fp l an ts . I n nu me ra b le p l an ts e x is t i n t ha t o ne g r a in o f

The pu re knowledge of God-consciou sness effortlessly r i c e .S o ,o n e p a r t o f t h e w o r l d i s c o m p l e t e i n i t s e l f .r i se s a n d t hi s s t at e o f iv a i s r e al i ze d a s o n e w i th th e s t at e

of khecar .Yo u m us t , w h en t r ea d i ng t h e w ay o f t o t a l it y,

f ee l th e v o id ne s s o f d if fe re nt i at ed p e rc e pt i on s i nW he n t hi s p u re k no wl e dg e ( ud d ha v id y), e ac h a nd ev er y b ei ng. T hi s, i n t he re al s en se , i s

which has been explained in previous stras , khecar . I t i s t h i s k h e c a r m u d r t h a t i s t o b e p r a c t i c e d .e ff or t le s sl y c o me s i nt o e x is te nc e an d w he n , b y t he

supreme independent will of Lord iva, these limited So, the reality of this k h e ca r m u d r i s j u s t a s i tp o we r s s u b s i de a n d t h at r e a l s t a te o f Lo r d i va c o m esi s e x pl a in e d i n t he Ta n tr a sa d bh va , " b ec o mi ng o n ei n t o b e i n g ,t h e n t h i s y o g f l i e s i n t h e e t h e r o f s u p r e m ewith supreme consciousness. And when thek no wl ed ge . T hi s i s t he st at e o f k h ec ar m u dr thata g it a ti o n o f t ha t d i ff er en ti a te d i l lu s io n o f L or d iv ac o me s i nt o e x is te nc e fo r h im . T he s t at e o f khecar isf a d es i n to n o th i ng n e ss , t h en t h e p ow e r o f a l l m a n tr a st he s ta te o f Lo rd iv a, who is the s up re mea n d a l l mudrs ( s ta te s ) a pp e ar s a n 1 i s e x pe r ie nc e d b ye mb o d im en t o f c o ns c io u sn es s . H er e th e a sp i ra nts u c h a y o g .(sdhaka) b ec om es o ne w it h Siv a. T hi s i s t he r is e o f

o n e 's o w n b l i s s fu l s t at e . T h is khecar i s n o t t h e khecarT h i s i s s a i d i n Kulacumai stra:d e s c r i b e d i n t h e s e t w o v e r s e s :

W h e n , b y o ne g e r m o f c re a t iv e b e i ng a n d o n e g er mW h en t he yo g i s s e a te d i n padm sana, h e m us t p uto f e xi s t en c e , t h is k h ec ar m ud r i s c re ate d (mantrah is m in d, t he m as te r o f al l or ga ns , i n t he c en te r o f vr ya) a nd t he n e st ab li sh ed (m u d r v r y a) , a nd w he nt h e n av e l . H e mu s t s i t e r e ct u n t il t he t im e w h e n t h ethe se two states appe ar to this yog, then he i sthree ethers/voids, a kt i , v y p i n and sam an, c omee st ab li sh ed i n t ha t s up re me a n d p e ac ef ul s t at e o f i n to e x i s te n c e f o r h i m .L o r d i v a .

T he n im me di ate ly t hi s yo gi s ho ul d i nfus e theW he n tha t mudr is created, it is mantras u p re m e v o i d b y t a k in g h o l d o f t h e s e t hr e e v o i ds . B y

vrya a nd w he n t ha t mudr i s e st ab li sh ed , i t i s mudrp ra c ti c in g i n t hi s w ay, t hi s y o g en te r s i n t he m udr

2.5 vidysamutthne svbhvike khecar i v va st h / /

2.5 vidysamutthne svbhvike khecar i v va st h / /





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vrya. n ot d i sc us s e d; h ow ev e r, i n t he l a st v e rs e t he re i s t hi sreference.

In the Sp anda Krik s, mudr vrya isI b ow t o t ha t s up re me a nd w on de rf ul w or ld o f th ei n co r po r at ed i n t he e x p l an a ti o n o f m a nt ra vrya som as te r t ha t g iv es r is e to m an if ol d w ay s o f su pr em ethere is actually no difference between m a nt ra v ry at h ou g h t t h a t c a r ry t h e d i s c i pl e a c r o s s t h e o c e a n o f a l land m ud r v r ya. M an tra v r ya ex is ts o nly at thedou bts.

b e g i nn i ng o f c r e a t iv e e n er g y a nd e s t ab l i s hm e nt i n ( S pa n da K ri k 4 . 1)

that creative energy is m u d r v r y a .S o me ot he r m as te rs t hi nk, b ec au s e o f th e

W h e n a l l t he s e a g i t at i o ns e n d , t h en t h e s ta t e o f L o rdteachings of the Mlanvijaya Tantra,t h a t t h e m a s t e r i v a c o m e s i n t o b e i n g .i s n ot a w or ld ly b ei ng . Fo r t he m, t he ma ste r i s, i n t he( S pa n da K ri k 1 . 9)r ea l s e ns e , t he s u pr em e e ne rg y o f L or d iv a . I n t hi sr e g a r d , i t i s s a i d i n Mlinvijaya Tantra:E v en t h ou g h th e re a r e o t he r s u b je c t s t h at a r e

e xp la in ed i n t hi s v er s e fr om t he S p an d a K ri k , yetTh at i s the whe el of al l e ne rg ie s an d that i s t het h e su b je c t s o f m a n t ra v r y a and m u dr v ry a are alsomou th of the master where everything is obtained.

a l l u d e d t o . (Mlinvijaya Tantr a)

F or a t ta i nt i ng t h es e t w o p o we r s, t he p o we r o f I n t h e Triirobhairava Tantra , i t i s s a i d :creative energy (m a nt ra v ry a) a nd t he p owe r o f T he g re at e ne rg y of t ha t g re a t L or d i s s ai d t o b e th e

e s ta b li s hm en t i n t ha t c re a ti ve (m u dr v ry a)... m ou t h o f th e m a st er ; h e nc e , t ha t e n er gy, b e in g t hec a u s e o f u nd e r s ta n d i ng , i s t h e me a n s (upya).

(Triir obhair ava Tantr a)

T he m as te r ( gu ru ) i s t he m ea ns . T h e r e f o r e ,w h e n t h e m a s t e r i s p l e a s e d ,

T he s e tw o p ow er s c a n b e a tt a in e d o n ly t hr ou ghthe master(guru) , n o o n e e l s e . B u t w h o i s t h e m a s t e r ?

( Th e d is c ip le a tt a in s)

t he k no wl ed ge o f th e w he el o f th e h id de n mo th erThe o ne who demands that his dis ciples (Mtkcakra)

d o na te m on ey t o h im o r w ho r eq u ir es h is d i sc i pl e s t op r ov i d e s e r v ic e to h i m, a l l in t h e g u i s e o f a t ta i n in gThe disciple attains the knowledge ofe nl ig hte nme nt, i s no t t he guru. Then who is the

Mtkcakra only by the grace of the master, and notguru? T h e guru i s t h a t p e r s o n w h o p u t s b e f o r e y o u t h ei n a ny o ther way. What is mtkcakra ? Mtik isreality of God-c on sc io us ne ss . I t i s s a id t ha t t he guru 1 7t he m ot he r w ho i s u nk no wn to t he u niv er s e. S he i si s t he me a ns h er e b e ca us e on ly he c an m ak e y outhe creative cause of all mantras and all knowledge.r e al i z e t h e f u ll n e ss o f t h e s e t w o a wa r en e s s es , mudrThe wo rd "cakra" means "wheel." S o mtkcakraand mantra .literally mans the wheel of the hidden mother.

I t i s d e c l a r e d i n Mlinvijaya Tantra: 1 8Mtkcakra i s c o nc e rn e d w i th t he t he o ryL o rd iv a t el l s P rv a t , " T ha t m as te r w ho i s t he c a us eo f th e S an sk ri t a lp ha be t f ro m t he l et te r "a" to theo f y o u r a t t ai n i ng t h e c r ea t iv e e n e r gy o f L o r d i va

l et te r "ka." T h er e a r e f if t y l e tt e rs . T h e f if t y l e tt e rsa nd w ho t he n e s ta bl is he s y ou i n t ha t s ta te i s a s g o oda s m e . " represent the existence of the whole universe. The( M l in v i ja y a Ta n t ra 2 . 1 0 ) u n iv e r s e i s c o mp o s e d o f t h ir t y- s i x e l e me n t s a n d t h e

t hi r ty - si x e l em en ts a re r e pr es e nt ed b y t he f i f tyl e tt er s . T he u ni ve r se be g in s f ro m iv a t at tv a, theI n o th er w or ds , t ha t m as te r i s o ne w it h L or delement o f iva, and ends in pithv tattva, the i v a . I n S p a n d a K r i k, t h i s p o i n t a b o u t t h e m a s t e r i s

2 . 6 g u r ur u p ya / /

2.7. matikcakrasambodha //

2 .6 g u r ur u p y a / /

2.7. matikcakrasambodha //





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element o f e arth. Ro cks seem to us to be ab s olutely dead, without life.B ut t he re is a l so l i fe i n a r o c k. I n t he co u rs e o f t i me , ar o c k u n d e r g o e s c h a n g e .T h e re p re s e n ta t iv e l e tt e rs o f i va , t h e f i r s t

supreme element iv a t a tt va, a re t he s i xt ee n v ow el sb e g i nn i ng f r om a a nd e nd in g i n (visarga). The The word anuttara m ea ns " unp ar al le le d,s i x te e n v ow e l s r e pr e s en t , r e sp e c t iv e ly, t h e e x i s te n c e w he r e t he r e i s n o s i m il a r i ty." T h e w o rd akula meanso f L o rd i va , t h e t h ir t y- s i xt h tattva. It is explaine d " wh er e t he to ta li ty i s n ot d if fe re nt ia te d, i t i s o nly

t h at i n t h e t h ir t y- s i xt h tattva there are five energies: undifferentiated totality."cit akti, t h e e ne r gy o f c o n s c i o us n e s s; na nd a ak ti,the energy of bliss; i cc h ak ti, t he e ne rg y o f wi l l; T h e f i r s t m o v e m e n t o f t h e s t a t e o f

jna akti, t he e n e rg y o f k n ow l e d ge ; a n d k ri y a kt i, P a r a m a i v a wa s a n u t t a r a , u n p a r a l l e l e d , a n dthe energy of action. These five energies combined i n c o mp a r ab l e . B u t w he n P ar a ma iv a k ee n ly o b s e rv e st og e th er f or m t he e mb o d im en t o f L or d iv a a n d t ha t hi s na ture, hi s s el f, his re ali ty a gai n a nd a ga in, heis i v a t a t t v a . f ee l s t he b li s s fu l st a te o f h is o wn s e lf. O t he rw i se , i n

t hi s f i rs t m ov e, h e d o es n o t f ee l t ha t b l is s fu l s t at e a ta l l. I n t he fi r st m ov e, t he re is o n ly al l-consciousness.In Vednta, o n th e o the r h an d, i t i s h el d th at

t h er e a r e o n ly th re e e n er g ie s t ha t c o m pr i s e t h e T h e b l i s s f u l s t a t e i s d i g e s t e d i n t h a t a l l -consciousnesse m b o d im e nt o f Lo r d i va . T h es e en e rg i es a r e s a t , cit inthe state of anuttara .and n a n d a . Sat m e a n s a l l e x i s t e n t , a l w a y s

existing, cit m e a ns a l wa ys c o n s c io u s a n d nanda is A nd w h en H e t a ke s t h e f o rm a ti o n o f nanda , always b lis sfu l. T hi s i s the w ay Vednta has t he b li ss fu l st ate , i t o c cu rs o nly wh en H e w an ts t oexplainedthe state of iva. o bs er ve it . Fo r e xa mp le, w he n yo u w ant to o bs er ve

wh at yo u re al ly a re , t ha t b li ss c om es . W he n y ou a reno t ke en to o bs er ve y o ur n at ure, yo ur n at ure i s i n aBut a i v i s m understands it differently.n at ur al w ay. Yo u a re w ho y ou a re . W he n y ou d o n otaivism argues that s at is no t needed. It is alreadyo bs erv e a ga in a nd a ga in , th en yo u a re on ly fi ll edpresent. Sat i s no t a n a sp ec t o f Lo rd iv a. Sat i s thewith all-c on sc io us ne ss . W he n y ou o bs e rv e i t a ga inr e a l i t y o f L o r d i v a .W h y ,t h e r e f o r e ,c a l l i t a n a s p e c t ?a n d a g ai n , t he n y ou f ee l th e g lo ry o f y o ur s e l f. T ha t i sthe formationof nanda ,the blissful state. i va t a tt va i s e xp la in ed i n Partriik stra a nd i n

the Tantrloka :

T h e f i r s t m o v e m e n t (kal ) o f s u p r e m e I -consciou sness i va 's g l o ry i s a l re a d y c r e at e d i n t he i n te r n al( a h a v i m a r a ) i s u n p a r a l l e l e d ( a n u t t a r a ) w or ld o f H is b ei ng . I n t he n ex t m ov em en t o f iv a,u ndifferentiated totality (akula) . An d w he n i t mov es w he n H e ha s t he i nt en ti o n o f c re a ti ng H i s g l or y inf o rw a rd w i t h t he i n t en t i on o f c r e at i n g H i s g l o ry i n t h e the external world, the blissful state appears and thate x t e r n a l w o r l d , i t t a k e s t h e f o r m a t i o n o f nanda.

i s t h e f o r m o f nanda .

H er e, t he w or d kal d oe s no t me an pa rt ;A n u t t a r a , t h e u n p a r a l l e l e d s t a t e o fhere kal m ea ns fi rs t mov em en t. I t i s t he f ir st

c o n s c io u s ne s s , i s r e pr e s en te d b y t h e f i r s t l e t te r i n t h em ov e me nt o f iv a . Yo u s h ou l d u n de r st a nd t ha t iv aS a n s kr i t a l p ha b e t, t h e l e t te r a. T h e b l i s s fu l s t at e,is always moving. iva is no t stable, unmovable,nanda , is re pres ente d by t he s ec ond l etter i n theun movi ng, a s Vedanta h as e xp la ine d. VedntaS a n s kr i t a l p ha b e t, t h e l e tt e r .p os tul ates tha t a nythi ng t ha t mov es ul ti mately

c ome s to a n e nd . S o a ny mov ab le o bj ec t w il l, i n th e T hen a fter nanda , tw o mo re mov em en tsc ou rs e o f t im e, e xp ir e. T hi s t he or y o f Vednta iscome forth, icch and ana. T he s e tw o s t at es o f L or da b so l ut el y i nc o rr ec t. iv a i s a lw ay s i n m ov e me nt . H e i va c o m e i nt o e x i s te n ce a f t er t h e e xi s te n c e o f t ha ti s t he em bo d im en t o f m ov em en t (spanda ). This isblissful state nanda . The first state icch is thew hy e ve ry th in g, e ve n o n e sm al l b l ad e o f g ra s s, i s i ns u bt l e s ta te o f w i l l . W ha t d o es H e d es i re i n t hi s s t at emov eme nt . An d, i t i s no t o nly a b la de o f gr as s th ato f w i ll ? H e de s ir es n ot hi ng . H e o nl y de s ir es H i s o wns ee ms to u s to b e l iv in g; ev en a r oc k i s i n mov em en t.





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na ture. S o the e ne rgy o f wi ll ex is ts here ju st to T he f ina l two move me nts a re i n the s ta te o ft re as ur e H is o wn n at ur e. I t i s t he en er gy o f w il l wh en e st ab li sh me nt . F ir st , H e h as t he i nte nt io n t ha t t hi she admires His own nature, express ed by, "Yes, I am f low, this movement, must be diverted towardsp o ss es s in g th is s ta te ." An d i n t he w or ld o f vo we ls , i nte rn al b ei ng a nd no t t he e xte rn al w or ld . H e mu stthat state is represented by the letter i. t ake H is w il l b ac k t o H is o wn n at ur e. T he n t he re i s

t he c on fi rm at io n o f t ha t i nt en ti on t ha t i t m us t b et a ke n b a ck . S o t he s e a re tw o s t at es , o ne is i nt en ti o nT he n H e t a ke s a no t he r m ov e me nt a n d t ha t i sa n d t h e s e c o n d i s t h e c o n f i r m a t i o n o f t h i s i n t e n t i o n .

t he g r os s s t at e o f wi l l. I n t he s u bt l e st a te o f w i ll , H eo nly a dm ire s H is o wn n atu re . I n th e g ro ss s ta te o f wi ll , He no t o nly a dmi res Hi s ow n na ture b ut He I n i ti a l ly, t h er e i s o n ly s i m p le i n te n t io n . T h i swa nts to ow n tha t n ature, He wants to hav e i t, He is what you find in lightning. When b olts o fw an ts t o p o ss es s i t. An d t ha t d es ir e o f p o ss es si ng i t l ig ht ni ng a re f la sh in g fo rt h f ro m c lo ud s, t ha t i s t hew il l c ar ry him dow n. W hy? B ec au se whe n He des ires fir st s tate. And when tha t l igh tning i s o bs erv edt o p o s se s s i t, t hi s m ea n s t ha t H e f ee l s h e i s n o t a l r e ad y f l as hi n g f or th , t ha t i s t he s e co n d s t at e. S o i n t he s a mep o s s es s in g t he n a tu re o f h i s o wn s e lf . T hi s m e an s H e w ay, f i rs t t he re i s t he i n te nt i on o f t a ki n g th is w ho l ei s m ov i ng a w ay f r om H i s o wn n a tu re . T hi s i s t he s t a te m ov e me n t i n to t h e i nt e rn a l w o r l d o f c o n s c i o us n e ss ,of ana. S o , w he n H e w an ts t o p o ss es s t he n at ur e o f and s econd, there is the confirmation o f thisH is s el f wh ic h i s f ul l o f c on sc io us ne ss a nd b li ss , H e i n te n ti o n . T h is i s r e pr e s en te d b y t h e l e t te r a nd byw a nt s t o p o s se s s i t i n t he s t at e o f ana, a n d t h at s t a te t he l e t te r . T he l e tt er r e pr e s en t s t h e i n te n ti o n o f

is represented by the letter . d iv e r ti n g H i s w i l l a g a in i n to t h e i nt e rn a l w o r ld . A nd i s t he c on fi rm at io n o f t hi s i nt en ti on . Al l t hi shappensinthe state of iva.Af te r t ha t, H e p ro d uc e s a no t he r m ov e me nt

a n d t h a t i s jna . T h i s f i r s t m o v e m e n t o f jna i s t hestate of unmea , represented by the letter u. H e r e , H e T h er e ar e no w t w o a d d it i o n al m ov e me n ts i nd is c ov er s t ha t t he u niv er s e i s e xi st in g i n H is o wn t h i s p r o c e s s o f t a k i n g w i l l i n t o i n t e r n a ln a tu r e wh i c h is f u l l o f a l l c on s c i o us n e ss a n d a l l b l i ss . c o n s c io u s ne s s . F i r st , t h er e i s t h e i n te n ti o n t o r e tu r n .W he n he d is cov er s thi s, t he n H e b eg in s a no th er T he n t he re i s t he c o nf i rm at i on o f t he i n te nt i on t omov eme nt i nto the ex ter nal wo rl d. I n this ne xt re tu rn . Ne xt, t he re is t he es ta bl is hm en t o f t hi smov eme nt , he o bs er ve s, " I wa nt to f in d o ut wha t i s i ntenti on o f ag ain g oing ba ck. An d fi na lly, thi se x is t in g i n t hi s s e lf of mi ne . " As s o o n a s h e d e si re s t o e s t a b l i s h m e n t i s c o n f i r m e d . T h e s e f i n a l t w oo b s er v e t he d i f fe re nt i at ed r ea l it i es e x is t in g i n H i s p ro c e ss e s o f e s ta bl i sh me nt a n d t he c o n fi r ma t io n o fo w n n a t ur e , t h e s p l en d o r o f a l l c o n s c io u s ne s s a n d a l l t h is e s t ab l i s hm e nt a r e re p re s e nt e d b y th e l et t er s l.bli ss b egi ns to move away. He now has the The short letter l r e pr e s en t s t h e e s t ab l i s hm e nt o fa pp re he n si o n t ha t t hi s c o ns c i ou s ne s s a n d b l is s m ay c a rr yi ng t hi s e nt i re p ro c e ss i n si d e a n d t he l o ng l e tt erb e d i m in i s hi n g. I t i s n o t a c t ua l ly d e c re a s i ng , b u t o n ly l r ep re s en ts t he a ct ua l ca r ry i ng o f th is w ho l ethe apprehens io n tha t i t w il l de cre as e. T hi s is the pro ces s into hi s ow n n ature s o i t res ts i n hi s ow nstate of nat, r e pr e s en te d b y t he l e t te r . T he w or d s up re me be in g. T he s e a re fo ur s ta te s o f iv a a nd t hey n a t m e a n s " l e s s e n i n g . " T h i s s t a t e i s t h e a re i n m ov em en t i n o ne 's o wn n at ur e. Yo ur s ta te o fa pp re he n si o n o f th e l e ss e ni ng o f t ha t s u pr em e c on s ci ou sn es s i s a ls o i n m ov em en t. Ev er yt hi ng i s i ncons ciousness and supreme bliss that is His own mo ve me nt . B ut h er e i t m ov es i n H is o wn n at ur e, H enature. d o e s n o t c o m e o u t o f h i s o w n n a t u r e .

W hen He ha s the app rehe ns io n tha t hi s S o , t he s e f ou r s t at es a re r ep re s en te d b y t hes u pr em e c o ns c io u sn es s a n d s u pr em e b l is s w i ll b e f ou r v ow el s l l . H er e, i n t he se fo ur m ov em en ts ,l es se ne d, He then d ive rt s H is w il l a ga in into the yo u g et a gl imp se o f ra and la . T he se mi-vowel rai nte rn al wo rl d. H e t ake s H is w il l b ac k a ga in i nto H is g iv es y ou a g li mp se o f t he f ir st tw o mov em en ts a nd

the semi-vowel la g i ve s y o u a g l i mp s e o f th e fi n a l tw oown nature and do es no t let it go out into them ov e m en t s o f c a r r yi n g t hi s w ho l e p r o c es s b a c k i n toe xte rn al w o rl d. T hi s t ake s p la ce i n fo ur w ay s. T hey o u r o w n n a t u r e .f ir s t t wo m ov e me nt s a re in t he st a te of in te nt i on .





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a ct io n th at i s no t v iv id i s th e st ate o f the t ri ang le(trikoa) . W hy is thi s s ta te of no n- v iv i d e ne rg y o fA c c o r d i n g l y , t h e w h o l e p r o c e s s o f a c t i on s a i d t o b e t he s t a te o f t h e tr i a ng l e ? Yo u a l re a d yu ni ve rs a l it y i s c a rr ie d t o o ne 's o wn n a tu re . H er e, t hek no w t ha t w it h t he ex ce pt io n o f th e e ne rg y o fw ho l e u ni v er s e i s m a de o n e w i t h H i s b e i ng o f a l l-c o n s c io u s ne s s a n d t h e en e rg y o f b l is s , w hi c h a re n o tc o n s c io u s ne s s a n d a l l bl i s s . T h er e fo r e, t h e f o ur s t a te st o b e i n cl u d e d b e c a us e t he y ar e o ne w i t h L o r d i va ,r es id in g i n iv a a re sa id to b e " fi ll ed w it h n ec ta r"t h er e a r e th re e e n er g i es . T h es e t h re e e n er g ie s a r e(a m i ta r p e a) . T h es e fo u r l e t te r s a r e n o mi n a te d b ya l s o n o t s e p ar a te b ut , b e c au s e th ey e x is te d a f te r t het he g re at g ra mm ar ia n P in i a s a m ta b j a becausec r e at i o n o f t h e s ta t e o f hi s na nd a ak ti , t hey a ret he y r es i de in o n e's o wn n a tu re , w hi c h i s f i ll e d w i thb e i ng e x p l a i ne d a s s e p a ra t e. T h es e t h r ee e n e r gi e s a r eb l is s . H er e, t he re i s n o i n di c at i on o f m ov i ng o u ts i dethe energy of will, the energy of knowledge and theinto the external world.e ne rg y o f a c ti o n. I n t he en er gy of wi l l, o n ly th eenergy of will exists. In the energy of knowledge, twoA t t h is p o i n t, t h er e i s n o h o p e o f cr e a ti n g t h ee n er g ie s e x i s t- t he e n e rg y o f w i l l a nd t h e en e rg y o fu ni ve r se . T he c r e at i on o f u n iv e rs e h a s c o mp l et el yk no w l ed g e . I n t he en e rg y o f ac t i o n, t h re e e n er g ie sended. Being completely inverted, this wholeexist the energy of will, the energy of knowledge, andu niv er s e i s c a rr ie d b ac k t o h is o wn n at ur e. No th in gt he en er gy of ac t io n . T he re fo re , t he no n-vividc a n b e c r e a te d n ow.e n er g y o f a c ti o n i s s a i d t o b e t he s t at e o f t he t r ia n g leb e ca us e i n t hi s e ne rg y o f a c ti o n t he re a re t hr eeThe g ra mma ri an P i i al so d es ig na te d

p o i n ts , o n e po i n t o f w i l l, o n e po i n t o f k no w l ed g e an dt he se fo ur l et te rs , wh ic h re pre se nt th es e fo ur o n e p o i n t o f a c t i o n .m ov e m en t s , a s t h e eu n uc h s t a te s o f i v a. T h ey a r ecalled the eunuch states of iva because here iva

I n t hi s f ir st m ov em en t, L or d iv a i nf us es h ish as t he i m pr es s io n t ha t t he s p l en d or o f H i s s u pr em ecreative power, anuttara/nanda, in will. Here,state of being may be lessened. Fearing this, He doesc o ns c io u sn es s (anuttara ) and all bliss (nanda) , thenot have the courage to create.letters , o r l et te r , a r e c om b i ne d w i t h th e e ne r gy o fw i l l , t he l et t er i. T hi s f ir s t s t at e of e ne rg y o f ac t io n ,Now wha t happ ens '? I n re al ity, Lo rd iv a i sthe non-v iv i d e ne r gy o f ac t io n , t he s ta te o f th ea l w ay s f u l l, a l wa ys b l i s s fu l ; n o th i ng c a n d i m in i s h H i striangle (trikoa) , i s r ep re s en te d b y th e l et te r e . N ownature. And it s eems to Him a great s hame no t tohe i nfus es tha t cre ative p ower in know le dg e. S oc re ate t hi s univ er se. S o He t ake s ano ther s te p toanuttara or nanda , t he l e t te r s a or are combined

c r e at e th i s u n iv e r s e af re s h . N ow a n o th e r m ov e me n t with the energy of knowledge (jna akti), Het ake s p la ce . T hi s t im e, h ow ev er, H e d o es no t i nf us el e tt er u , i nf us i ng t he i r c re a ti ve p o we r i n t he e n er gyt he p ow er o f c re a ti o n i n H i s w i ll o r i n t he w il l o f H i so f kn ow l ed g e, a n d a no t he r s t at e o f th e e ne rg y o fknow le dge . Thi s t ime He infus es the power o f a ct io n co mes i nto ex is tenc e an d tha t ene rgy o fcre ative co ns cio us ne ss i n hi s ow n s el f, whic h isa c t i on i s r e pr e s en te d b y t h e l e t te r ai.T h i s s t a t e o f t h eanuttara and nanda and then He infus es thate ne rg y o f a ct io n i s v iv id e ne rg y o f a ct io n. T hec r e at i ve p o we r i n H i s w i l l . W h en t h at c r e at i ve p o we rp ur po se of thi s s ta te is j us t to c onf ir m t ha t i t i s th ea g ai n m ixe s i n H is w il l, H e c re at es a no th er i nte rn ale ne rg y of a ct io n th at L or d iv a i s g oi ng to c re ate,wo rl d o f Hi s b ei ng. Tha t wo rl d is the w or ld o f Hi st ha t t hi s u ni ve r se o f wi l l b e c re a te d i n s p it e o f th ee n er g y o f a c t i o n. T h i s e n er g y o f a c t i o n i s r e pr e s en t edf ac t t ha t t he fo u r s t at es o f th e en er gy o f wi l l (icchb y f o ur l e t te r s : e, a i, o and au. No t vivid (asphua)akti) , , l and l, h av e e nt e re d i n to t h e s t a te o fe ne rg y o f a ct i on i s r ep re s en te d b y th e le t te r e , v iv i d

e un uc h . T hi s i s t he po we r a n d t he gr ea tn es s o f Lo r d(sphua) i s r ep re se nte d b y t he l et te r ai, m or e v iv i d iv a 's e ne rg y o f co n sc i ou s ne s s (anuttara) and all-(sphuatara) i s r ep re s en te d b y t he le t te r o a nd mo stb l i s s ( nanda).v i v i d (sphuatama) i s r e p r e s e n t e d b y t h e l e t t e r au.

An d n ow, w he n anuttara/nanda a r e a g a i n t oT h e f o ur s t a te s o f t he e ne r gy o f a ct i o n (kriyi n fu s e t he c re a ti ve p o we r, i t i s i nf us e d n ot i n w i ll , a sakti) t a ke p l a c e s e q u en t i al l y. F i r st , t h e e n er g y o f i t w as i n th e fi rs t mo ve me nt, i t i s i nfu se d i n trikoa.





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t he m o st v iv i d e ne rg y o f a c ti o n (k ri y a kt i ) is noT h i s i n fu s i o n g i ve s r i s e t o t h e m o re v iv i d s t a te o f t h e1 9atkoa u niv er se at a ll . I n o th er w or ds , i t i s t he ex pa ns io n o fenergy o f action c alled . This s ate is

represented by the letter o. akoa i s t h e s t a te w h er e y o ur o w n n a tu r e, n o th i ng e l s e . I n r e al i t y n o th i ng i sthe w ho le u niv er se i s fo un d i n Lo rd iv a a nd Lo rd cre ate d a t a ll . I t i s o nly the glo ry o f Hi s ow n na ture iv a i s f ou nd i n t he un iv er se . I n t hi s s ta te , y ou w on 't tha t yo u w il l fin d i n this s o- ca ll ed c re ati on . Thisfi nd any differe nc e b etween Lo rd iv a an d thi s s t a te o f k no w le d g e a nd c o n fi r m at i o n i s r e pr e s en te dc re ate d u niv er se . Yo u m ay ca ll it " cre ate d u niv er se " by t he l et te r "" (anusvra) . Here, there is o nly a

p oi nt (bindu) . A p oi nt c an no t b e c re ate d; i t i s o nlyo r yo u may c al l i t " Lo rd iv a" ; i t d oe sn 't ma ke a nyH o ne -p o in te d. Af te r a cc om pl is hi ng t hi s e xp an siv ed if fe re nc e. I f y ou w an t to s ee L or d iv a, s ee i m i n

H s t a te o f ac t iv i ty, t h is e n t ir e a c t iv e w or l d i s d i s s ol v e dblades o f g rass , e is there, vividly existing.H i n o ne p oi nt . S o , i f yo u a re c re ate d, i f yo u g ro w u p, i fT h er e fo r e, i n t h e l e t te r e e w a s n o t v i vi d ly e x i s ti n g.

ai H o y ou b ec om e o ld , i f y ou d ie , i f y ou c om e a ga in i n t hi sI n th e l et te r e i s v iv id ly e xi st in g. I n t he l et te rH e i s m o re v i v i dl y e x i st i n g. I n t he l e t t er au L o rd i va w o rl d , w ha t s i gn if i ca nc e i s t he re i n t hi s ? I t i s o n ly t h eismostvividly existing. g lo ry of yo ur o wn e xp an si on o f b ei ng . T he re is n o

c r e a t i o n ,t h e r e i s n o d e a t h .The final state of the energy of action,

represented by the letter au, w i ll b e f ou n d o n ly i n t he B y i f n ot hi ng is c re ate d, t he n w ha t i s i t t ha tu ni ve r sa l s t at e. T ha t s t at e i s c a l le d labja , where h ap pe ns t o m ake i t s e em t ha t i t i s j us t l ike c re at io n?the triple state of the three energies-will, knowledge, Af te r a ll , y ou d o fe el l ike i t i s b ei ng c re at ed . T hi s i s

a n d a c ti o n- i s c o ns u me d i n o ne u ni ve r sa l p o i n t. T hi s e x p la i n ed b y th e ne x t s t a te o f Lo r d i va , visarga "".is why in this fourth state of energy of action all three In the previous state of knowledge and confirmatione n er g ie s o f L o rd i va - t he e n er g y o f wi l l , t h e e n er g y r e pr e s en te d b y t h e l e t te r "" (anusvra), w e s aw t ha tof knowledge and the energy of action-are most t he un iv er s e i s j us t t he gl or y o f H is o wn n at ur e.v i vi d ly fo u n d. T h ey ar e n o t f o un d a s v i vi d i n t h e f i r st T he re i s n o c re at io n. T he re i s o nly o ne p o in t. T hestate of the energy of action, the letter e, or in the w ho le u niv er s e i s d is s ol ve d i n o ne p o in t. S o no w,second, the letter ai, o r i n t h e t h i r d , t h e l e t t e r o. T h e y a f te r c re a ti ng t he s e f iv e e ne rg ie s o f H i s n a tu re , H ea re f ou n d m o st v iv i dl y e x is t in g i n t he f ou r th , t he c r e at e s t h e s ta t e o f visarga. T hi s s ix te en th le tte r o fletter au. I t i s i n au t ha t y ou w il l f in d L or d iv a m os t t h e v o we l s i s r e pr e s en te d b y t h e l e t te r "" . T hi s s ta tev iv id ly ex is ti ng in t he un iv er se . S o i f y ou w an t t o represents simultaneously the internal creative forcep erc eiv e the s tate o f Lord iv a as it o ught to b e a nd e xt er na l c re at iv e fo rc e. H er e, i n t hi s s ta te o fperceived, in its real s ens e, you must enjoy this b e i ng o f L o rd i va , i f yo u o b s e r ve i n o n e w ay, y o u w i l lu n iv e r s e. Yo u w o n 't f i n d t h e r e al s t a te o f Lo r d i va i n fi nd tha t no thing i s c re ate d. T hi s i s the i nte rn alsamdhi. I n t he st ate of samdhi, you will find His c re a ti ve f or ce . I f, o n t he o t he r h a nd , y o u o b s er ve i nnon-v i vi d f o rm a t io n . Yo u w i l l f i n d t h e e x a c t s t a te o f a n o th e r w a y, y o u w i l l f i n d t ha t e v er y th i ng i s c r e at e d.L o r d i v a i n t h e u n i v e r s e . T h i s i s t he e x t er n a l c r ea t iv e f o rc e . S o b y o b s e rv i n g i n

o n e w ay, n ot hi n g i s c re a te d , a n d i f at t he s am e ti meyou obs erve in ano ther way, you will find thatUp to t hi s p o in t, a ll o f L or d iv a's e ne rg ie s-everything is created.the energy of consciousness, the energy of bliss, the

energy of will, the energy of knowledge, the energy of hi s fo ur eunuc h s ta te s, al ong wi th hi s no t vivi d H ere i s a s to ry tha t w il l he lp c la ri fy t hi se n er g y o f ac t i o n, h i s v iv i d e n er g y o f ac t i o n, h i s m o re t e a ch i ng , w hi c h i s t h e s up r em e t r ut h . I n e a r l ie r t i m esv iv id e ne rg y o f ac ti on , a nd h is m os t v iv id e ne rg y o f i n thi s u niv er se , t he re w as a yo g a nd hi s n am e wa s

a c t i o n a r e e x p l a i n e d c o m p l e t e l y . B u t w h a t i s M ac ch an da n th a. H e w as c on si de re d t o b e a g re aty o g an d h e h ad m any di s c ip l es . O n e d ay hi s c hi ef r e pr e s en te d b y t h e n e x t t wo v ow e ls anusvra "" a n dd is ci pl e G or akh an tha w as t rav el ing i n a f ar o ffvisarga ""?c ountry. There to hi s s urp ri se, he s aw his ma sterm ak i ng l o ve w i th a b e au t if ul w o ma n f ro m a n e ar byT he w ho l e u ni ve r se , b e gi n ni ng f ro m t het ow n . G o ra kh an th a w a s f ur i ou s w i th hi s m as te r f ore n e rg y o f c o n s c io u s ne s s (cit akti) an d end ing i n





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second visarga c onc er ne d w it h akti is c alledt hi s u na cc ep ta bl e a ct io n. B ut h is m as te r h ad f al le nparpara visarga, hi s m ed iu m c re at iv e en er gy. T hei n l ov e w i th t hi s w o ma n a n d h e m ar r ie d h er. L iv i ngthird visarga c o n ce r n ed w i t h t he i n d iv i d ua l i s c a l l e dto ge th er, th is ma ste r a nd h is w ife h ad m any, m anya pa ra v is ar ga, h is i nfe ri or c re at iv e e ne rg y. T he sec hi ld re n. G or ak ha n tha o bs er ve d th at h is m as te rthree energies are represented respectively by threew a s a b s o l u t e l y g i v e n t o h i s w i f e a n d t h e s e c h i l d r e n .l e tt er s . T he s u pr em e e ne rg y i s r ep re s en te d b y th es e c o nd v ow e l o f th e a lp h ab e t , whi ch is nandaT h e n a f t e r s o m e t i m e . G o r a k h a n t h a ak ti . na nd a ak ti i s t he s up re me en er gy o f

r et ur ne d t o h is o wn c ou nt ry. H e w en t t o h is m as te r's creation p ertaining to iva. And the mediumram. Up on a rr iv ing a t th e ram, G o ra kh an th acreative energy pertaining to akti is visarga, , thew a s d u mb fo u nd e d t o f in d h is m a st er t he re i n p e rf ec ts i xt ee nt h v ow el o f th e S a ns k ri t a l ph ab e t. An dsamdhi. H e k new h is m as te r w as a tt ac he d t o h is w ifef i n al l y, t he i n f er i o r c r e at i ve e n e r gy, w hi c h p e r t ai n sa nd c hi ld re n a nd ye t he re h e w as w it ho ut hi s w ifeto individual being (jva) , i s r e pr e s en te d b y t h e l e t te ra n d c h i ld r en . H e re he w as , a l o ne , a b s o l ut e ly g iv e n t oha ,t h e l a s t l e t t e r o f t h e S a n s k r i t a l p h a b e t .samdhi. I n fa ct, hi s bro the r d is cip les to ld hi m, hi s

m as te r h ad n ev er l ef t t he ram. H e h as a lw ay s b ee nram In addition to this, it is explained that thehere in h is . H e had n ot g one anywhere.

s up re me e ne rg y of L or d iv a, w hi ch i s t he f ir st20visarga, is c alled cittapralaya, b ec au se Lo rd iv aG o ra k ha n t ha w a s p u zz l ed b y t h is . E a rl ie r h e

d o es n ot h av e a m in d. I n p la ce o f m i nd L or d iv a h ash a d s e e n h i s m a s te r, a l o ng w i th hi s w i fe a nd c h i ld r en ,

o n ly s u p re me i n d ep e nd e nt c o ns c i ou s ne s s o f s e l f.r e si d i ng ha p pi l y i n t h at f a r of f p l a c e. N ow h e s e e s h i s Because of this, the supreme creative energy is calledma ste r re si di ng i n hi s ram a b so l ut el y gi ve n t oc i t t a p r a l a y a.s a m d h i. "What is happening?" Gorakhantha

t ho u g ht t o h i ms e l f. To a n s we r t h is , h e a g a i n, t h ro u g hThe creative energy pertaining to his energyh i s y o g i c p ow e rs , r e tu r ne d t o t h e fa r - o ff c o u nt r y an d

ag ain s aw his master to tally given in love and (akti) is c al le d c i tt a s a b o d ha , w he re th e m in d i saffection to his wife a nd his children. Then f ul ly aw a re , b e c au s e h er e t he p o ss e ss o r o f th atG ora khan tha w as fi ll ed wi th awe a nd to ta lly creative energy is akti. This i s the s eco nd visarga.s u rr en d er ed t o h is m as te r. H i s m as te r t he n e x pl a in e d Here, akti m e an s " a ll p o we r. " B ut p ow er o f w ha t ? I t i sto him , " Fro m o ne po int, yo u w il l s ee tha t I hav e the power of maintaining complete awareness of self.f a l l e n i n l o v e a n d a m a t t a c h e d t o t h e w o r l d , a n d f r o m H e r e , t h e m i n d i s f u l l y a w a r e w i t h o u t a n ya no th er p o in t y ou w il l s ee th at I hav e n ot f al le n i n d i f fe r en t i at e d t h ou g ht s . D i f fe r en t ia t e d t h ou g h ts d ol o v e a t a l l , t h a t I a m L o r d i v a . " no t a ri se . H er e, t he re i s o nly t he aw ar en es s o f o ne

t h o u g h t . T h i s i s w h y i t i s c a l l e d c i t t a s a b o d h a .S o , i f fr om o ne p o in t y ou l o ok t o s ee w ha t h as

b e e n c r e at e d, y o u w i l l s e e no t h in g is c r e at e d. Yo u w i l l The third state of inferior creative energy iss ee it i s o nly th e g lo ry of yo ur o wn I-consciousness called c i t t a v i r n t i. T h e st a te o f cittavirnti i s w h er ea nd n ot hi ng e ls e. An d y et , i f y ou s ee fr om a no th er o ne -p o in te dn es s i s e st ab li sh ed . O ne -p o in te dn es sp o i n t o f v ie w, y o u w i l l s e e t h at e v er y th i ng i s c r e at e d . do es no t mean one-p o intedness found in the

21S u ch a s t at e i s r ep re s en te d b y th e S an s kr i t l e tt er , ekgrat s ta te . Ra th er, i t i s t he on e- p oi nte dn es s o fand written in Devangar as ":," two p o ints in a t ho u gh t c a ll e d niruddha. In this state, you do no tvertical line, one above and one below. h av e t o m a i nt a i n o n e p o i nt e d ne s s ; o n e - po i n te d n es s

i s a ut om at i ca l ly m a in ta i ne d . S o , i n niruddha, one-

p o i n te d n es s i s n o t m a i nt a i ne d w i t h e f fo r t . NiruddhaVisarga i s c la ss if ie d i n t hr ee w ay s i n aiv is m.i s e f f o r t l e s s o n e - p o i n t e d n e s s . O n e - p o i n t e d n e s sThe first visarga i s c o n ce r n ed w i t h i va . T h e s e c o ndm a i nt a i ne d w i t h e f fo r t i s c a l l e d t h e s t a te o f ekgrat.visarga i s c on ce rn ed w it h h is e ne rg y (akti). AndA nd o ne - po i nt ed ne s s a t ta i ne d w i th o ut e ff or t -o n e-the third visarga i s c o n ce r ne d w i t h i n d iv i d u al b e i n g .p o i n te d n es s a l r ea d y e x i s ti n g -i s c a l l e d niruddha. T h i sThe first visarga c on ce rn ed w it h iv a i s c al le d parathird visarga i s c a l l e d c i t t a v i r n t i.visarga, the supreme creative energy of iva. The





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c o n s c io u s ne s s , c r e at e s t h e g r o s s e st e l e me n t.T he re i s, th ere fo re, th e p erc ep ti on i n t he

state of iva of being introverted and the perception As we hav e s ee n e ar lie r, i n t he en er gy ofin the state of iva of being extroverted-internal and c o ns c i ou s ne s s (cit akti) , t he o th er fo ur aktis exist.e x te r n al . W h en y o u p e rc e iv e a l l t he s e s t a te s o f i v a Al s o i n t he e ne rg y o f bl is s ( n ad a a kt i) , t h e e n e rg yinternally,there youfindthe state of "" (anusvra). of will ( i c ch a kt i), the energy of knowledge (jna

akti) a nd t he en er gy o f a ct io n (k ri y ak ti) , a ll th e

o t h e r f o u raktis

e x i s t .S o i n e a c h a n d e v e r y e n e r g y o fAnd when you als o perceive that state L o r d i v a ,a l l f i v e e n e r g i e s e x i s t .e x t e r n a l l y ,t h e n y o u f i n d t h e s t a t e o f visarga, "" o r : .

B o t h e x t e r n a l p e r c e p t i o n a n d i n t e r n a lS o w he n p e rc e pt i on f ro m t he e x te r na l p o i ntp e rc e pt i on b e gi n f ro m anuttara (cit akti). But howo f v iew t ake s p la ce, p erc ep ti on fro m th e inte rn ald o e s e x t e r n a l p e r c e p t i o n u n f o l d ? E x t e r n a lp o i nt o f v ie w a l re a dy e xi s ts i n iv a . T he p er ce p ti o np erc ep tio n b eg in s fro m cit akti (anuttara ) andf ro m t he ex te rn al po i nt o f v iew w il l s pr ea d i n t he n a nd a a kt i, t he S a n s kr i t l e tt er s a and , w hi c h ar eb o d y o f t he wh ol e u ni ve r se . T hi s b o d y o f t heo n e a nd f i l l ed w i t h th e f iv e e n er g i es . F ro m t h es e t w ou niv er se b eg in s fr om t he m os t i nfe ri or e le me nt,energies arise the five consonants k a , k h a , g a , g h a andearth (pithv), and ends with the mo st supremea. T h es e f iv e c o n s o na n t s r e pr e s en t t h e s ta t e o f th ee l e me n t, w hi c h i s t h e el e m en t akti, no t iv a. W hyf iv e g r o ss t o g r o ss e st e l em en ts : e a rt h (pithv) , w at eris the supreme element akti a nd n ot iv a? B ec au se

(jala ) , f ir e (agni) , a i r (vyu) a n d e t h e r (ka) . T he n iv a i s t he s o u rc e o f a l l e le me nt s a n d p e rv a de s t he mfrom i cc h ak ti, t he l e tt er s i and , f iv e c o n s o na n t sall.arise and these are the consonants c a , c h a , j a , j h a anda. T h es e f iv e c o ns o n a nt s r e pr e s en t t h e st a te s o f t h eAnd now, when you move to externalfive tanmtras: smell (gandha ) , t as te (rasa), formo b s e rv a t io n , i n t h

malini apr jun 2007 ocr

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